Exodus 7:11
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Exodus 7:11
11 Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.
Chapter Context
Exodus 7 is a narrative with legal sections chapter in the Old Testament that explores themes of hope, covenant, judgment. Written during the Egyptian bondage and wilderness wandering (c. 1446-1406 BCE), this chapter should be understood within its historical context: Egypt was the dominant superpower with a complex polytheistic religion and a god-king pharaoh.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-25: Conclusion and application
This chapter is significant because it contributes to the biblical metanarrative of redemption. When studying this passage, it's important to consider both its immediate context within Exodus and its broader place in the scriptural canon.
Verse Study
Exodus 7:11
11 Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.
Analysis
Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. Pharaoh responds to Aaron's serpent miracle by summoning his court magicians. The Hebrew identifies three groups: חֲכָמִים (chakamim, "wise men"), מְכַשְּׁפִים (mekhashshephim, "sorcerers"), and חַרְטֻמִּים (chartummim, "magicians" or "sacred scribes"). The chakamim were court advisors skilled in natural knowledge and political counsel. The mekhashshephim practiced forbidden occult arts (compare Deuteronomy 18:10-12). The chartummim were Egypt's elite priestly magicians—the same term used in Genesis 41:8 for those who failed to interpret Pharaoh's dreams before Joseph.
They also did in like manner (וַיַּעֲשׂוּ־כֵן, vayya'asu-ken) indicates successful replication—their staffs also became serpents. The phrase with their enchantments (בְּלַהֲטֵיהֶם, belahatehem) literally means "with their secret arts" or "flames," suggesting occult practices involving incantations and magical techniques. This creates a theological problem: did they perform genuine supernatural acts, or was it sophisticated trickery?
Scripture doesn't explicitly answer whether demonic power enabled real transformation or whether clever illusion deceived observers. However, verse 12 provides the key: Aaron's rod swallowed up their rods—demonstrating Yahweh's superior power over all Egyptian magic and gods. The confrontation isn't merely Moses versus magicians but Yahweh versus Egypt's deities (12:12). The magicians could replicate some signs (7:22, 8:7) but eventually failed (8:18-19), confessing "This is the finger of God."
Theologically, this passage reveals:
- Satan possesses limited power to counterfeit God's works (2 Thessalonians 2:9)
- God permits this display to demonstrate His ultimate supremacy
- Pharaoh's hardening increases as he finds excuse to resist.
Paul references these magicians—Jannes and Jambres (2 Timothy 3:8)—as examples of those who oppose truth, resist God, and ultimately prove corrupt and foolish.
Historical Context
Ancient Egypt possessed sophisticated priestly and magical traditions dating back millennia. Egyptian magicians served in temple complexes, performing rituals, interpreting omens, and advising pharaohs. Archaeological discoveries include extensive magical papyri containing spells, incantations, and ritual instructions. The Harris Magical Papyrus and Westcar Papyrus describe magicians performing wonders before pharaohs, establishing cultural precedent for Exodus 7's confrontation.
Egyptian religion intertwined with magic—priests claimed to manipulate divine powers through correct formulas and rituals. The serpent held special significance: the uraeus (cobra) adorned pharaoh's crown symbolizing divine authority and protection. Serpent deities like Wadjet represented Lower Egypt. Aaron's serpent defeating Egyptian serpents symbolized Yahweh's superiority over Egyptian gods and pharaoh's supposed divine status.
Extra-biblical Jewish tradition (found in Targums and rabbinic literature) names two chief magicians as Jannes and Jambres—names Paul uses (2 Timothy 3:8). These traditions elaborate their opposition to Moses but acknowledge their ultimate failure. Early church fathers interpreted the magicians' limited success as either demonic counterfeiting or sophisticated illusion. Augustine argued that demons can rearrange matter but cannot create truly new things—only God creates ex nihilo. The passage demonstrates that while evil may temporarily imitate divine power, God's authority ultimately prevails, vindicating His servants and judging His enemies.
Reflection
- How should Christians discern between genuine supernatural phenomena and demonic counterfeits or sophisticated deception?
- What does Pharaoh's hardening through finding excuses teach us about the danger of rationalizing away clear evidence of God's power?
Cross-References
- References Egypt: Exodus 7:22, 8:7, Genesis 41:8
- Parallel theme: Exodus 8:18, Daniel 2:2, 5:7, Ephesians 4:14, 2 Thessalonians 2:9, 2 Timothy 3:8